The Divine Move 2 The Wrathful Full Movie
Emelia Lute
A week ago i reviewed the divine move, A korean action film which was pretty awesome i dare to say. Click here to read that review! I then found out that there is another one, the Divine Move 2 which is actually suppose to be a prequel of that one!
This film came out during 2019 and in an action movie like the previous one. It is about 1 hours and 40 minutes long and get ready cause my review will contain some minor spoilers, so you have to see the first one before watching this, otherwise you won't get much of it.
Before i even begin talking about the second film, in my previous review i said i left out an "important" plot thing that i will now reveal. As long as the protagonist remained in prison's isolation he played GO against an unknown prisoner and never won once.
He tried to find who he was but he only discovered a paper that was sent to him with a name inside. It was for him to find the Drinking Jesus who later told him that this person's name was the "ghost"!
Now let's begin with this movie's plot. It takes place during 90s when a young boy and his sister work for a very rich and known GO player. His sister believes that her younger brother is quite skilled and ask from the rich guy to help him become better, but he ask something in return from her...
Sadly the young boy sees what's happening and later on he challenges the rich guy to a game. He obviously loses but he keep pressuring the boy while playing. After that the boy leaves the house cause he don't want to cause any problems and try his luck in the world without nothing!
Soon he meets a con man named Heo Il-Do who trains him hard to become one of the best Go players and ofc earn money along the way. One of these scams lead to Heo's death but a little bit before he dies he points out a name to the young boy in order to go there and been taken care of.
So he trains himself both in physical and mental (Go skills) terms and seeks out revenge from those who have killed Heo as well as the rich guy who now is the considered to be the best nation's GO player!
The good thing about the movie is that the action and some "gore" scenes remained in the same level. Also, the story is quite well written as far as it concerns how ghost became what he is and what troubles and issues had to face and overcome.
What i didn't like though is the lack of plot twists that the first one had. Mostly everything that happened in the movie was well expected. I tend to believe though that there will be a third movie that will combine the past with the future and that means
Tae Seok from the first movie will meet Ghost but nobody knows if they will fight or something!
Well, Steingard says in his long Instagram post that there are certain things that, to him, suggest that the Bible has problems in its portrayal of God. For example, one problem he has with Scripture is how the Old Testament and New Testament portray God the Father. The claim he makes is the same claim that critics of Scripture have often made: why is it that God the Father seems so angry and wrathful in the Old Testament, killing people for sin and often ready to punish, while being loving in the New Testament?
Nurses and doctors may work on Sundays, for example, but look at the good they do: they help those who are sick feel better and accommodate their needs. Additionally, new life may enter the world on the weekends, and so doctors help usher life into the world when they help pregnant mothers give birth to little ones.
But God is not like this. God is not like the gods and goddesses of Greek and Roman mythology. God is not unpredictable in that way, though He does move in mysterious ways, no doubt. He does show grace in the Old Testament. Steingard is wrong.
This is one of a few posts dedicated to Iliad 15. As a reminder, these posts will remain free, but there is an option to be a financial supporter. All proceeds from the substack are donated to classics adjacent non-profits on a monthly basis.
The story of the three-fold division of the world among a group of gods may be one that is consciously (or less so) shared with Ancient Near Eastern myth, as Bruce Louden, Walter Burkert, and Andre Lardinois have argued (among others). Here, I think, Poseidon is allowed to voice this world-view even as the perspective is subordinated to a single-god in authority model.
Poseidon occupies a strange place in early Greek poetry: we know that he is a god of some importance, but his significance seems to be waning in comparison to gods like Zeus, Apollo, and Athena. Some of the meaning of this exchange is tied up in the earlier conversation between Zeus and Poseidon in book 7 where the latter expresses his anxiety about the destruction of the walls of Troy and the eradication of his fame. Poseidon is, at some basic level, a deity worried about his place in the pantheon. In book 7 he looks to Zeus to confirm his importance, his place of honor. We could imagine that he turns against Zeus, even if briefly, because he has lost faith. At the same time, it is not beyond the imagination to speculate that the Iliad is also trying to figure out how a god like Poseidon fits into the world of its audience.
Book 15 revisits themes of theomachy (\u201Cdivine war\u201D) without actually showing the gods at war. The two primary conflicts are between Zeus and Hera and then Zeus and Poseidon. In a way, the first pairing echoes conflicts between gendered gods in the Theogony while the latter resonates with intergenerational strife or, perhaps, different models for authority among the gods. I outline some of how this engages with the themes of politics in the Iliad in the first post on book 15, but there are more connections here with other narrative traditions as well. In this post I will focus on Zeus\u2019 responses to Hera and Poseidon.
Hera\u2019s rage and behavior, as Joan O\u2019Brien (1990) argues, anticipates the disorder and chaos of the following books of the Iliad. (And accordingly, the forced resolution of her rage in book 24 is an echo of the force ending of Achilles\u2019 rage.) O\u2019Brien emphasizes how Hera becomes a \u201Ctutelary god\u201D for Achilles and notes that they both have associations in this poem with kholos, anger that is socially motivated. (See Walsh\u2019s 2005 book for more on anger words in the Homeric poems.)
The transferal of irrational violence from an elemental male god in the Theogony to the Queen of the Olympians in the Iliad may be another reflex of the resolution of tensions in Hesiod\u2019s poem: Zeus balances out and overrules Hera in a manner that relies on the threat of force but not its activation and it is in Zeus\u2019 role as an arbiter that Hera\u2019s rage against the Trojans is put to rest. (Or, at least forestalled: Any reader of the Aeneid knows that wrathful Juno will be there after the city falls.)
One of the important features of Hera\u2019s anger and her conflicts with Zeus is that they help to bring a clarification to his \u2018plan\u2019 for the poem. The moments in books 4, 8, and 14/15 when Hera opposes Zeus result in clearer articulations of his plan. At the beginning of 15, after he awakens and threatens Hera, Zeus offers a clear foreshadowing of events to come including the deaths of Sarpedon, Patroklos, and Hektor (15.63-71). And as James Morrison shows (1997), this is also connected to the larger arc of the Trojan War. Zeus, in his response to Hera and the conflict of the war, outlines where the events of the Iliad fit in the larger picture: the death of Hektor will be followed by the Greeks surging from the Greek ships until they capture the city.
When he saw Hektor, the father of men and gods pitied him;
then, glaring terribly, he spoke his speech to Hera:
\u2018Impossible Hera, your trick really was so wily\u2014
it kept shining Hektor from battle and routed his troops.
I truly do not know whether you will take part in
this harsh defiance again and I will flog you with blows.
Do you really not remember when I hung you from on high
and attached two anvils from your feet and bound around your hands
a golden chain, unbreakable? Then you hung in the sky and the clouds
and the gods raged over great Olympos at your side
but they could not free you\u2014whomever I caught
afterwards I would seize and throw from the threshold so he would fall
to the earth powerless. So, then the ceaseless grief
over godlike Herakles did not leave my heart,
the one you, by persuading the breezes, sent with the wind Boreas
over the barren sea as you devised evils for him,
then you even sent him to well-inhabited Kos.
I saved him from there and led him back again
to horse-nourishing Argos even though he had suffered so many things.
I will remind you again so that you will stop your deceiving,
so you know whether sex and the bed will be of any use to you,
the sex you had when you departed from the gods and deceived me.\u2019
So he spoke, and ox-eyed queen Hera shivered.
This is not the only time in the Iliad that Zeus claims the physical power to counter all the other gods together, but the scene he describes here is so specific that it seems bizarre. The D Scholia to the Iliad suggest that Zeus\u2019 description of his punishment of Hera is some kind of a coded philosophical message about the relationship between the air, the aether, and the earth and that the anvils are water and land that depend on the sky and the golden bonds are the ethereal fire that sky (here, really Zeus) uses to bind the elements together.
I don\u2019t know much about that! But the specificity of the image seems conducive to some kind of an allusion to another tradition. The second important comment here is the echo of conflict over Herakles. For Zeus, who is helping Achilles, the whole dynamic is a replay of the trials of Herakles and in this instance he is intervening to keep Hera at bay. Note that Hera does not respond in any significant way. She retreats and is more or less compliant for the rest of the epic.